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HOW  KUIBUM,  YOUNGPOKIE, 
AND  THE  TIGER  HELPED  TO 
EVANGELIZE  THE  VILLAGE 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/howkuibumyoungpo00moor_0 


HowKuibum,Youngpokie,  and 
the  Tiger  Helped  to 
Evangelize  the 
Village 


By 

JOHN  Z.  MOORE 

Missionary  to  Korea 


Board  of  Foreign  Missions 
of  the  Methodist  Episcopal  Church 

Korea  Quarter-Centennial  Commission 


150  Fifth  Avenue,  New  York 


PRIXTED  OCTOBER,  1910 


2 


HOW  KUIBUM,  YOUNGPOKIE, 
AND  THE  TIGER  HELPED  TO 
EVANGELIZE  THE  VILLAGE 

Ko  Kuibum  was  village  elder  in  the  town  ot 
Syo  Cha  San  (West  Mount  Sacrifice).  His  fore- 
fathers had  held  the  same  place  for  years  out-reaching 
the  memory  of  man,  or  at  least  beyond  the  twelve 
generations  recorded  in  the  book  of  family  history, 
the  most  precious  possession  of  a Korean  household. 
Kuibum  lived  in  a large,  tile-roofed  house  which 
seemed  almost  a palace  to  the  other  villagers  who 
lived  in  little,  mud-walled,  thatch-roofed  cottages. 
He  ruled  as  father  of  them  all,  yet  by  no  means 
always  as  a kind  and  loving  father.  To  tell  the 
truth,  he  was  really  a small  Lord  of  Creation,  for 
he  collected  all  taxes  and  settled  all  disputes,  or 
at  least  carried  the  village  troubles  which  he  could 
not  adjust  to  the  county  magistrate.  On  a few 
rare  occasions  he  must  needs  go  to  the  governor 
at  the  great  walled  capital  of  the  Province.  Perhaps 
once  or  twice  in  his  lifetime  he  had  the  peculiar 
privilege  of  carrying  a dispute  to  the  great  Emperor 
himself,  far  away  in  the  wonderful  mysterious  palace 
at  Seoul. 

On  one  of  these  rare  trips  to  Seoul,  Kuibum  vis- 
ited an  old  friend.  This  friend  seemed  to  be  possessed 
with  a new  spirit  and  was  full  of  strange  stories  of 

3 


a religion  which  did  away  with  the  tens  of  thousands 
of  spirits  of  which  Kuibum  knew  and  which  told 
men  to  worship  only  Hananim  (The  One  Great). 
Stranger  still,  it  told  of  a Ku  Chu  (Lord  Saviour) 
who  came  to  let  men  know  that  Hananim  was  not 
a great  evil  Spirit,  but  a kind  Father-God.  This 
same  Lord  had  died  for  all  men.  Now  Kuibum 


ON  HIS  WAY  TO  “ WEST  MOUNT  SACRIFICE  ” THE  MISSIONARY 
STOPS  FOR  LUNCH 


had  always  known  about  Hananim;  he  had  feared 
and  perhaps  in  a way  had  even  worshiped  him. 
Strangest  of  all,  in  the  midst  of  millions  of  spirits 
and  idols,  he  had  never  made  an  image  of  “The 
One  Great.”  So  it  came  about  that  through  his 
friend’s  influence  and  guidance  Kuibum  became  a 
Christian.  Business  done,  he  bought  the  Books 

4 


(New  Testament  and  Hymn  Book),  and  returned 
to  his  far  inland  home. 

Some  time  after  this  the  missionary  visited  “West 
Mount  Sacrifice”  at  Kuibum’s  invitation.  The  village 
nestles  under  a mountain  on  the  top  of  which,  in  times 
of  drought,  sacrifice  was  made  and  prayers  offered 
for  all  that  west  country — hence  the  name.  The 
missionary  found  Kuibum  with  a following  of  five 
men,  several  boys,  and  a few  women  worshiping 
in  a new  thatched  house  which  they  wished  dedi- 
cated to  the  service  of  “The  One  Great.”  They 
also  wanted  him  to  stay  a few  days  and  teach  them 
the  Holy  Writings.  This  the  missionary  found  possi- 
ble to  do,  and  be  assured  no  greater  joy  comes  to 
the  missionary’s  life  than  that  of  telling  to  new  ears 
the  story  of  Jesus  and  his  love.  Thus  was  the 
church  planted  in  another  of  the  1,500  villages  that 
have  become  centers  of  evangelistic  fervor,  moral 
reformation  and  intellectual  enlightenment  in  the 
once  Hermit  Nation.  The  missionary  visited  “West 
Mount  Sacrifice”  from  time  to  time  as  the  care  of 
his  forty  churches  permitted.  The  believers  increased 
in  knowledge,  experience,  and  numbers  until  the 
church  that  they  prayed  might  be  filled  was  so 
crowded  that  at  one  service  there  were  counted 
165  persons  seated  on  a floor  eight  feet  wide  and 
thirty-two  feet  long.  So  the  building  of  a new 
church  was  proposed,  and  here  begins  the  most 
interesting  chapter  of  this  story. 

Ko  Kuibum  knew  that  cooperation  could  be 
counted  on  when  he  gathered  the  Christians  to- 
gether at  Syo  Cha  San  and  laid  before  them  his  plans 

5 


for  the  building  of  a new  church.  He  did  not  hesitate 
to  ask  for  great  things.  “It  must  be,”  he  said, 
“the  largest  building  in  all  the  country,  large  enough 
for  three  hundred  Christians;  it  must  be  built  of 
the  best  material;  and  it  must  have  a tile  roof.” 
Where  could  so  much  money  come  from,  they 
wondered  in  audible  surprise.  But  Kuibum  con- 
tinued: “I  will  give  all  the  tile  and  you  must  do 
the  rest.”  “But  where  will  you  get  the  tile?”  they 
asked.  “There  are  none  to  buy,  and  to  build  a 
kiln  and  burn  new  ones  will  take  more  than  your 
farms  are  worth.”  Kuibum’s  reply  was  ready. 
“You  know  how  I have  always  lived  as  a lord  among 
you  and  how  I have  been  proud  of  my  great  tile- 
roofed  house  while  all  of  you  have  been  content  in 
your  thatch-roofed  cottages.  It  is  not  according  to 
the  fitness  of  things  that  my  house  should  be  better 
than  the  Lord’s  temple,  so  as  there  are  no  other 
tile  to  be  had  I am  going  to  take  the  tile  off  my  own 
house,  give  them  to  the  church,  put  thatch  on  my 
roof  and  be  one  among  you.”  Never  since  the  days 
of  Yo  and  Sun,  2300  B.  C.  had  a “yangban”  (aris- 
tocrat) been  heard  to  do  after  this  manner,  so  they 
said,  but  belief  was  imperative,  as  he  at  once  asked 
them  to  help  remove  the  tile  from  his  own  house 
and  put  up  a rice  straw  thatch  instead.  Next  day 
they  assembled  once  more.  Stirred  with  a new 
fire  in  their  hearts  they  began  to  pledge  for  the 
church.  One  man  who  owned  a bit  of  timber  on 
the  mountain  side,  gave  it  all.  Another  gave  cane 
stalks  for  the  wattle  matting  of  the  walls.  A car- 
penter gave  labor.  Not  only  would  the  women  see 

6 


WHEN  CHRIST  COMES  TO  A VILLAGE  THE  DEVIL 

HOUSE  ON  THE  HILL  IS  GRADUALLY  DESERTED 


1:0  it  that  the  workmen  had  plenty  to  eat,  but  some 
gave  of  their  scant  jewels  and  a few  even  handed 
in  their  silver  wedding  rings,  thus  literally  seeking 
first  the  Kingdom  of  God  and  counting  Christ  more 
precious  than  all  else.  Youngpokie  gave  a bright 
silver  yen,  and  you  must  know  Youngpokie.  Here 
is  her  story. 

One  day  as  the  missionary  was  examining  candi- 
dates for  baptism  an  old  woman  was  brought  in 
by  the  native  leader.  Without  formal  greetings,  her 
first  words  were  “Tomogee  tun  hana  maamoura  Yasu 
mitsimniata.”  (Although  I am  altogether  ignorant, 
with  my  heart  I believe  in  Jesus.)  In  Korea  candi- 
dates are  put  through  a rather  severe  examination 
before  baptism  and  she,  though  so  eager,  was  afraid 
she  might  be  refused.  She  wanted  to  be  baptized 
and  get  a new  name,  a name  she  could  take  to  heaven 
with  her,  so  she  said,  and  no  wonder,  for  the  Korean 
girls  are  not  given  names,  but  go  through  life  as 
“somebody’s  thing,”  or  “some  man’s  wife,”  or  “some 
boy’s  mother,”  as  fortune  may  favor.  To  have  a 
son  is  to  be  blessed  indeed,  but  Avoe  unto  the  woman 
without  a son;  far  better  had  she  never  been  born 
unless  perchance  the  joy  of  the  Christ  has  reached  her. 

Youngpokie  never  had  known  the  happiness  of 
having  a son,  and  now  at  seventy,  having  traveled 
through  the  depths,  was  left  to  make  her  way  alone. 
The  bright  smile  that  lighted  her  face — all  the 
brighter  for  the  darkness  behind — made  the  mis- 
sionary forget  his  rules  about  never  baptizing  an}' 
one  unless  they  could  repeat  the  Lord’s  Prayer,  the 
Apostles’  Creed,  the  Ten  Commandments,  and  could 

8 


tell  at  least  the  essential  facts  of  Christ’s  life  as 
recorded  in  the  Gospels.  Well  he  knew  that  in 

the  midst  of  the 
darkness  in  which 
Youngpokie  had 
lived  such  a smile 
could  come  only 
from  a personal 
knowledge  of  the 
old,  old  story  that 
ever  is  and  ever 
makes  new.  Al- 
most before  he 
knew  it  he  had  passed  her  on  among  those  to  be 
baptized.  When  he  told  her  that 
her  name  was  to  be  Youngpokie 
(Everlasting  Blessing)  such  a light 
came  over  her  face  as  would  have 
repaid  for  all  the  years  of  service 
had  the  missionary  seen  no  other 
fruits  of  toil. 

When  the  new  church  was  to  be 
built,  it  had  been  two  years  since 
the  missionary  had  seen  her,  and 
now  with  the  same  old  smile,  only 
richer  and  finer,  Youngpokie  tells 
the  story  of  the  silver  yen.  “Though 
over  seventy  I wrnrked  at  my  loom, 
attended  market,  saved  every  cash 
I could  until  I had  a thousand; 
then  I had  the  cash  changed  into 

° AND  ON  HER  WAY 

this  bright  silver  yen  (50  cents).  to  market 

9 


As  I have  food  and  clothing  I bring  this  that  I 
may  have  a part  in  the  building  of  the  new  church.” 
Once  upon  a time  a widow  of  Jerusalem  cast  her 
mite,  her  all,  into  the  treasury,  and  here  in  Syo  Cha 
San,  nearly  two  thousand  years  later,  the  same  beau- 
tiful sacrifice  is  lived  out  once  more. 

Even  with  such  heroic  giving  scarcely  enough  by 
half  was  raised  for  the  church.  Nevertheless  the 
gathering  of  material  was  begun.  Then  came  the 
question  of  a site.  And  here  begins  another  tale 
typical  of  Korean  village  life.  Just  back  of  the 
village  is  a beautiful  knoll  covered  with  chestnut 
trees  and  made  sacred  by  the  graves  of  Kuibum’s 
ancestors.  At  the  foot  of  the  graves  is  a small  field 
— a gentle  slope  of  green  grass.  This  field  was  con- 
nected with  the  ancestral  burying  ground,  but 
belonged  to  Kuibum.  He  gave  it  for  the  church 
site.  One  would  think  that  a man  might  do  as 
he  wished  with  his  own,  but  many  unexpected 
things  happen  in  the  mysterious  Orient.  Before 
many  days  the  brothers  of  Kuibum  appeared.  They 
lived  in  nearby  villages,  but  were  not  Christians. 
With  great  demonstrations  of  anger  and  with  threats 
of  violence,  they  declared  the  church  should  never 
be  built  on  that  piece  of  ground.  It  would  pinch 
the  tail  of  the  dragon  who  had  dwelt  in  that  hill 
for  centuries  and  had  guarded  the  spirits  of  their 
ancestors.  The  dragon  would  be  angry  and  dire 
calamity  would  befall  the  whole  countryside. 

Kuibum  and  the  other  Christians  knew  that  this 
was  the  best  place  for  the  church,  but  saw  in  the 
aroused  opposition  another  of  the  innumerable 

10 


conflicts  between  the  forces  of  darkness  and  of 
light.  A typical  Oriental  fight  ensued,  this  con- 
sisting for  the  most  part  of  excited  and  wordy  pro- 
testations, along  with  a bit  of  hair-pulling.  At 
last  the  Christians  came  to  the  missionary  for  advice 
as  to  whether  they  should  go  to  law  about  the  matter. 
Not  being  well  up  in  dragonology,  he  was  at  loss 
what  to  say.  Delay  was  inevitable,  winter  came 
on,  and  for  the  time  being  the  church  enterprise 
was  given  up.  Outward  peace,  at  least,  reigned 
between  the  Christians  and  the  non-Christians  of 
the  Ko  clan.  Yet  the  Christians  did  not  give  up. 
While  work  with  their  hands  was  postponed,  they 
worked  by  prayer  and  preaching.  In  this  way  the 
real  up-building  of  the  church  came  about.  A 
great  revival  came  to  pass  and  like  the  seventy  of 
old  the  disciples  of  Syo  Cha  San  went  out  two  by 
two  into  all  surrounding  villages,  preaching,  teaching, 
and  even  casting  out  demons. 

One  bright  spring  day  they  gathered  again  to 
consider  the  building  of  the  church.  The  revival 
had  done  away  with  the  clan  bickerings  and  had 
added  to  the  church  membership.  Not  only  had 
the  revival  brought  in  new  men  who  could  help 
with  material  and  money,  but  also  an  American 
friend  of  the  missionary  had  sent  a gift  of  money 
which  lifted  on  the  burden.  More  than  that,  among 
the  new  members  were  the  mother  and  brothers 
of  Kuibum  and  they  were  just  as  eager  as  any  to 
build  a temple  to  the  true  God  at  the  foot  of  the 
ancestral  graves.  The  Ko  family,  one  and  all,  now 
feared  dragons  no  longer,  for  they  knew  the  one 

11 


Great  Spirit,  the 
Giver  of  true  gifts, 
the  Preserver  of  peace 
and  prosperity. 

With  great  labor 
and  sacrifice  the 
church  was  built. 
On  dedication  day  it 
was  crowded  with 
eager,  sincere,  Spirit- 
filled  worshipers,  and 
even  though  ignorant 
and  uncultured  from 
the  point  of  view  of 
, the  West,  they  ap- 

WHEN  KUIBUM  S MOTHER  WAS  . . 

converted,  the  ko  clan  preciated  to  the  full 

dropped  the  discussion  the  service  of  dedica- 

ABOUT  THE  DRAGON  S TAIL 

tion  and  the  earnest 
words  of  the  Gospel  Message.  To-day  on  that  beau- 
tiful spot,  overlooking  the  surrounding  valleys  and 
hills,  this  church  stands  a center  of  life,  light,  edu- 
cation and  organization  for  the  community.  It  is  a 
light  set  on  a hill  that  cannot  be  hid,  the  only  gospel 
light  that  will  come  to  this  section,  as  by  mutual 
agreement  denominations  do  not  overlap  in  Korea. 
Connected  with  it  as  an  outgrowth  of  the  revival 
are  three  chapels  which  in  time  will  become  churches. 
Surely  prayers  have  been  answered  and  labor  re- 
warded. 

So  it  is  that  temples  to  “The  One  Great”  have  sprung 
up  all  over  the  land.  Of  the  20,000  villages  in  which 
as  yet  there  are  no  churches,  a Korean  said  to  the 

12 


writer:  “I  firmly  believe  there  is  not  a town  or  village 
in  the  kingdom  but  which  if  into  it  would  go  an 
earnest,  sincere  Christian,  trained  in  Bible  knowl- 
edge, be  he  either  American  or  Korean,  he  could 
in  six  months  build  a church  to  the  true  God.” 
What  an  opportunity  for  America  to  send,  that 
workers  may  be  led,  trained,  prepared  for  a harvest 
not  only  waiting  and  over-ripe,  but  already  spoiling 
before  our  eyes. 

When  the  church  becomes  a light  in  a Korean 
community,  at  least  three  changes  take  place;  there 
are  a moral  revolution,  an  intellectual  enlightenment, 
and  a great  zeal  to  do  something  worth  while  with 
one’s  life.  The  church  under  the  shadow  of  Syo  Cha 
Mountain  had  not  been  built  long  before  the  con- 
viction seized  many  that  they  must  have  a better 
education  than  that  offered  by  the  old  clan  schools, 
which  taught  nothing  but  the  ancient  Confucian 
classics,  dead,  and  moss-covered  with  two  thousand 


r 


THE  CHURCH  WITH  THE  TILES  THAT  CAME  FROM  KO  KUI- 

bum's  house 
13 


years  of  unpracticed  preaching.  Contrary  to  a pop- 
ular idea,  never  did  a people  love  or  respect  a scholar 
as  do  these  Koreans.  Be  he  ever  so  poor  in  this 
world’s  goods,  if  a Korean  is  rich  in  knowledge  of 
those  weird  Chinese  characters,  he  has  a sure  pass- 
port to  the  company  of  the  highest.  The  “moksa” 
(missionary),  too,  was  a man  of  letters  with  a book, 
and  the  Christians  preferred  to  be  like  him.  So  on 
one  of  the  “moksa’s”  visits,  a leader,  who  is  a poor 
man,  came  with  a question  to  ask,  just  as  in  the 
old  days  they  took  their  questions  to  the  village 
elder.  The  leader,  who  had  a son  growing  up  in 
ignorance,  wanted  to  know  if  the  moksa  could 
not  help  send  his  boy  to  the  Christian  school  at 
the  capital.  It  would  cost  $3.00  per  month,  no 
small  sum  for  a Korean  farmer,  and  would  the 
“moksa”  give  it.  The  “moksa”  thought  it  a good  in- 
vestment, so  he  consented  and  thought  the  matter 
closed.  The  next  morning  this  same  leader  came 
once  more  to  the  “moksa,”  saying  that  after  talking 
it  over,  the  Christians  wondered  if  he  would  give 
the  money  to  help  start  a school  in  “West  Mount 
Sacrifice,”  if  they  could  find  a teacher  and  build  a 
schoolhouse.  If  so,  not  only  the  one  boy  but  all 
their  boys  could  be  taught  in  the  Bible  and  Western 
learning.  Strange,  isn’t  it,  that  a Korean  who 
knows  what  the  Gospel  and  education  can  do  for 
one,  should  want  the  same  new  world  for  his  be- 
nighted brethren  in  bondage? 

So  it  came  about  that  the  building  of  a school- 
house  followed  that  of  the  church.  Sacrifice  was 
again  required  and  was  not  wanting.  One  woman 

14 


went  without  a new  winter  dress  that  her  boy  might 
have  a school;  many  of  the  boys  and  young  men 
sold  their  knives  and  cheap  watches  and  other 
trinkets  that  they  might  study  arithmetic,  geog- 
raphy, history  and  the  Bible.  Some  men  gave  up 
the  use  of  tobacco  and  gave  the  price  of  it  for  the 
carpenter’s  hire.  Three  men  who  could  do  nothing 
else  went  off  on  a tiger  hunt,  and  bagged  their  game. 
The  proceeds  helped  mightily,  for  nothing  sells  so 
well  in  Korea  as  a tiger — his  skin,  a sign  of  royalty, 
for  the  magistrate’s  chair,  his  flesh  to  eat,  his  bones 
for  medicine,  his  claws  for  charms,  for,  strongest  of 
beasts,  he  thus  surely  makes  men  strong.  At  any 
rate  this  tiger  helped  to  build  the  schoolhouse. 
At  once  ten  boys  were  enrolled,  and  then  more,  and 
still  more.  That  schoolhouse  is  now  replaced  by 
a larger,  in  which  about  one  hundred  bright  boys 
gather  daily,  all  eager  for  the  best  that  Western 
education  and  Christianity  can  do  for  them.  In 
this  one  district  alone,  in  less  than  five  years  time, 
that  one  school  has  grown  to  sixty-five  and  the 
pupils  from  ten  boys  to  over  two  thousand. 

Education  in  Korea  has  always  been  a matter 
of  private  concern.  The  crowded  Christian  schools 
make  it  plain  that  the  church  has  the  lead  by  several 
years  over  the  many  non-Christian  schools  that  are 
now  being  started  for  the  teaching  of  Western 
knowledge.  As  the  Minister  of  Education  said  to 
the  Governor  of  a Province  not  long  ago  as  together 
they  came  out  of  a Christian  school:  “This  is  the 
most  advanced  and  best  managed  school  in  Korea.” 
Yet  in  a clay  of  transition,  when  all  things  are  seek- 

15 


ing  to  become  new,  such  a lead  can  be  kept  only  by  the 
investment  of  thousands  of  dollars  for  equipment 
and  the  securing  of  many  strong  men  for  instructors. 

Not  only  did  Christianity  in  “West  Mount  Sacri- 
fice” build  church  and  schoolhouse,  and  fill  them,  but 
it  also  became  a transforming  power  to  individuals 
and  to  the  community.  Yun  was  a drunkard, 
typical  and  true  to  his  cups.  He  attended  market, 
which  comes  every  fifth  day  in  a Korean  village, 
always  got  drunk,  always  stirred  up  a fight,  and 
always  went  home  to  drive  out  his  wife  whom  he 
cursed  for  having  borne  him  no  son — “only  those 
things” — girls.  Yun’s  girls  with  their  mother  had 
nothing  but  rags  and  were  always  hungry.  Yun 

went  to  church  to  scoff. 
Prayer  was  offered  for 
him,  a mighty  struggle 
took  place,  and  as  of  old 
the  demons  were  cast  out. 
Yun  led  his  wife  and  his 
daughters  to  church.  Then 
came  love,  peace,  prosper- 
ity. They  now  read  and 
study  the  Books,  the  girls 
go  to  school  and  are  among 
the  brightest.  The  moth- 
er has  become  a Bible 

yun’s  wife  AND  daughter  woman-  for  she  knows  the 

depths  from  which  her 
home  has  been  saved  and  can  tell  of  the  triumphs 
of  saving  grace.  Yun,  now  a Christian,  is  still  a 
fighter,  but  always  on  the  side  of  right. 

16 


Yi,  unlike  Yun,  was  a scholar,  and  always  had 
been.  He  said  each  year  the  inner  life  seemed  to 
grow  smaller,  aspirations  even  were  gone,  there  was 
nothing  to  live  for.  Christ  came  and  since  then  life 
has  been  an  expanding  vision  of  better  things,  a 
growth  that  shall  be  endless,  a satisfaction  and 
peace  never  known  before. 

The  change  that  came  to  Yun  and  Yi,  and  the 
others,  had  its  effect  upon  the  town  as  a whole. 
One  day  a noted  correspondent  of  a great  London 
newspaper  came  to  Syo  Cha  San  and  stopped  over 
Sunday.  He  visited  the  church  and  at  the  close 
of  service  looked  down  over  the  congregation,  the 
men  in  their  long  coats,  pounded  to  smoothness 
and  glistening  with  whiteness,  the  women  in  their 
fresh  white  dresses  and  turbans,  the  boys  and  girls 
with  bright  clean  faces.  Then  he  said,  “I  have 
always  heard  the  Koreans  were  such  a dirty  people. 
Why,  here  are  the  faces  of  Madonnas  and  clothes  of 
spotless  white.”  “Yes,”  was  the  reply,  “but  these 
are  not  Koreans  only,  they  are  Christian  Koreans.” 

Wine  shops  began  to  disappear  from  “West  Mount 
Sacrifice,”  for  the  whole  church  was  a temperance 
organization,  it  being  an  unwritten  law  that  no 
drunkard  could  have  fellowship  in  church.  Whereas 
once  one  house  in  every  three  had  been  a wine 
shop,  now  these  were  all  gone.  Even  on  market 
day  few  drunken  men  were  to  be  seen  and  when 
market  day  fell  on  a Sunday,  the  crowd  was  so 
small  and  trade  was  so  dull  that  there  was  serious 
talk  of  disbanding  for  that  day  this  age-long  insti- 
tution. The  time  for  the  yearly  sacrifice  for  the 

17 


sins  ol  tlie  people  came.  For  centuries  this  village 
had  sacrificed  the  blood  of  a bull,  yet  now  so  many 
(Had  accepted  the  blood  once  shed  for  all,  that  in- 
stead of  a bull  the  few  pagans  left  had  to  be  satisfied 
with  the  sacrifice  of  a rooster. 

Such  a transformation  was  indeed  a turning  of 
the  town  upside  down.  It  was  not  accomplished 
in  a day,  nor  did  it  come  about  without  bitter  perse- 
cution, endured  with  Christlike  patience;  impossible 
difficulties  were  overcome  by  faith  and  sacrifice, 
and  many  great  and  terrible  demons  were  cast  out 
by  mighty  prayer.  Yet  the  contrast  was  so  great 
that  all  agreed  with  Ivuibum  when  he  said,  “What 
glorious  days  these  are  to  live  in;  how  hard  it  must 
have  been  for  our  forefathers  who  knew  not  ‘pok 
chusenon  Yasu’  (blessing-giving  Jesus).”  In  place 
of  filth,  cleanliness;  instead  of  hopelessness,  hope; 
instead  of  wasted  lives  lived  in  laziness,  lives  spent 
in  burning  zeal  about  the  Master’s  business. 

Jesus  being  lifted  up  in  a far  off  Korean  village 
drew  men  unto  himself  and  the  desert  was  trans- 
formed into  a garden  of  the  Lord. 

The  hungry  millions  wait, 

The  coming  of  the  light, 

That  maketh  all  things  new. 

Christ  also  waits, 

But  men  are  slow  and  late; 

Have  we  done  all  we  could? 

Have  I?  have  you? 


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